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trousers, and with the blue and brass in which he used to appear in Unitarian pulpits, buttoned round his growing corpulency; Wordsworth in a suit of russet, not to say dingy, brown, with a broad flapping straw hat to protect his weak eyesight. And as for Miss Wordsworth, we may well believe that in her dress she thought more of use than of ornament. These three, mounted on their outlandish Irish car, with a horse, now gibbing and backing over a bank, now reduced to a walk, with one of the poets leading him by the head, must have cut but a sorry figure, and wakened many a smile and gibe in passers-by. As they wound their way up Nithsdale, one can well imagine how some Border lord or laird, riding, or driving past in smart equipage, would look on them askance, taking them for what Burns calls a ‘wheen gangrel bodies,’ or for a set of Dominie Sampsons from the other side the Border, or for some offshoot of the ‘Auld Licht’ Seceders. Poor Coleridge, ill at ease, and in the dumps all the way, stretched asleep on the car cushions, while the other two were admiring the scenery, could not have added to their hilarity. And it must have been a relief to Wordsworth and his sister, though the Journal hints it not, when he left them at Loch Lomond. But however grotesque their appearance may have been, they bore within them that which made their journey rich in delight to themselves, not to say to others. They were then both in their prime, Wordsworth and his sister being just past thirty. They had the observant eye and the feeling heart which money cannot buy. No doubt to them, accustomed to the cleanness and comfort of the farms and cottages of Westmoreland, those ‘homes of ancient peace,’ with their warm stone porches and their shelter of household sycamores, the dirt and discomfort of the inns and of the humbler abodes they entered must have been repulsive enough. Even the gentlemen’s seats had to them an air of neglect and desolation, and the new plantations of larch and fir with which they had then begun to be surrounded, gave an impression of rawness, barrenness, and lack of geniality. Nor less in large towns, as in Glasgow, were they struck by the dulness and dreariness in the aspect and demeanour of the dim ‘common populations.’ They saw and felt these things as keenly as any could do. But, unlike ordinary travellers, they were not scared or disgusted by them. They did not think that the first appearance was all. They felt and saw that there was more behind. With lively interest they note the healthy young women travelling barefoot, though well dressed, the children without shoes or stockings, the barefoot boys, some with their caps wreathed with wild-flowers, others who could read Virgil or Homer. They pass, as friends, beneath the humble cottage roofs, look with sympathy on the countenances of the inmates, partake, when bidden, of their homely fare, enter feelingly into their pathetic human histories. They came there not to criticise, but to know and feel.

      Again, their intense love for their Westmoreland dales and meres did not send them to look on those of Scotland with a sense of rivalry, but of brotherhood. They were altogether free from that vulgar habit of comparing scene with scene which so poisons the eye to all true perception of natural beauty—as though the one great end were to graduate all the various scenes of nature in the list of a competitive examination. Hence whatever new they met with, they were ready to welcome and enjoy. They could appreciate the long, bare, houseless, treeless glens, not less than the well-wooded lakes. And yet Miss Wordsworth’s home-heartedness makes her long for some touches of home and human habitation to break the long bleak solitudes she passed through. The absolute desolation of the Moor of Rannoch, so stirring to some, was evidently too much for her.

      ‘The loneliness

       Loaded her heart, the desert tired her eye.’

      Again, throughout the Journal we see how to her eye man and nature interact on each other. That deep feeling, so strong in her brother’s poetry, of the interest that man gives to nature, and still more the dignity that nature gives to man, is not less strongly felt by her. It is man seen against a great background of nature and solitude that most stirs her imagination. The woman sitting sole by the margin of Daer Water, or the old man alone in the corn-field, or the boy solitary on the Moor of Crawfordjohn—these in her prose are pictures quite akin and equal to many a one that occurs in her brother’s verse. This sense of man with ‘grandeur circumfused,’ ‘the sanctity of nature given to man,’ is as primary in her as in her brother. I cannot believe that she merely learnt it from him. It must have been innate in both, derived by both from one original source.

      One is struck throughout by the absence of all effort at fine or imaginative writing. But this only makes more effective those natural gleams that come unbidden. After the dulness of Glasgow and the Vale of Leven comes that wakening up to very ecstasy among the islands of Loch Lomond—that new world, magical, enchanting. And then that plunge into the heart of the Highlands, when they find themselves by the shores of Loch Katrine, alone with the native people there—the smell of the peat-reek within, and the scent of the bog-myrtle without; those ‘gentle ardours’ that awake, as they move along Lochawe-side and look into the cove of Cruachan, or catch that Appin glen by Loch Linnhe, at the bright sunset hour, enlivened by the haymaking people; or that new rapture they drink in at the first glimpse, from Loch Etive shores, of the blue Atlantic Isles. And then what a fitting close to such a tour was that meeting with Walter Scott; the two great poets of their time, both in the morning of their power, and both still unknown, joining hands of friendship which was to last for life!

      But I have said more than enough. Those who care for the things which the Wordsworths cared for will find in this quiet narrative much to their mind. And they will find from it some new light shed on those delightful poems, memorial of that tour, which remain as an undying track of glory illuminating the path these two trod. These poems are printed in the Appendix, that those who know them well may read them once again, and that those who do not know them, except by Guide-book extracts, may turn to them, after reading the Journal, and try whether they cannot find in them something which they never found elsewhere.

      There is one entry, the last in the Journal, made as late as 1832, which alludes to a fact which, but for this note, might have been left without comment. [0c] Throughout the whole tour no distinction seems to have been made between Saturday and Sunday. One would have thought that, if nothing else, sympathy at least, which they did not lack, would have led Wordsworth and his sister to turn aside and share the Sabbath worship of the native people. Even the tired jade might have put in his claim for his Sabbath rest; not to mention the scandal which the sight of Sunday travellers in lonely parts of Scotland must then have caused, and the name they must many a time have earned for themselves, of ‘Sabbath-breakers.’ This last entry of 1832, however, marks a change, which, if it came to Dorothy, came not less decidedly to her brother. This change has been often remarked on, and has been stigmatised by ‘the enlightened ones’ as ‘the reaction.’ They say that the earlier nature-worship, which they call Pantheistic, speaks the true and genuine man; the later and more consciously Christian mood they regard as the product, not of deepened experience, but of timidity, or at least as the sign of decreasing insight. It is not so that I would interpret it. Wordsworth and his sister, with their rare gift of soul and eye, saw further into nature, and felt it more profoundly than common men can, and had no doubt found there something which the gross world dreams not of. They recovered thence a higher teaching, which men for ages had lost. They learnt to think of God as being actually very near to them in all they saw and heard; not as the mechanical Artificer, who makes a world and then dwells aloof from it, but as

      ‘The Being that is in the clouds and air,

       That is in the green leaves among the groves.’

      In nature, which to most eyes is but a dull lifeless mass, impelled by dead mechanic movements, their finer spirits were aware of a breathing life, a living Presence, distinct, yet not alien from, their own spirits, and thence they drank life, and strength, and joy. And not in nature alone, but from their own hearts, from the deep places of their moral nature, and from their minglings with their fellow-men, they could oftentimes overhear

      ‘The still sad music of humanity,

       Nor harsh nor grating, though of ample power

       To chasten and subdue.’

      And through this they learned to feel for themselves, and not conventionally, the upholding presence of One on whom the soul’s ‘dark foundations rest.’ Likely enough, in the prime of their strength they may have imagined that these teachings coming from nature and from man were in themselves enough.

      But

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